By Vincent Vycinas (auth.)

Cultural twilight skill cultural disintegration or demise. It capacity cul­ tural pain. Such anguish progressively fades into the sunrise of tomorrow's tradition, simply because the twilight of a summer's night proceeds into the sunlight of the imminent day. for this reason cultural twilight or discomfort simul­ taneously is the sunrise - the milieu of delivery - of destiny gods. With those phrases a detailed interbelonging of the lately released look for GoDS with the current learn, OUR CULTURAL ache, is under pressure. either one of those books belong jointly and represent one and an analogous "story". whereas look for GODS offers with guy of the next day in his enterprise to discover the best way which might lead him to his dawning gods, OUR CULTURAL ache makes an attempt to reveal modern man's methods of erring - his stray­ ing methods. in addition, simply because the manner in the direction of man's destiny gods is simul­ taneously his solution to his real cultural self, so are his straying methods his methods of a scarcity of self. Man's approach to his precise self is his real, innermost, "bloody" or "ex-istential" means, whereas the way in which of his loss of self is his inauthentic manner. The inauthentic methods, typically talking, are "democratic" methods: they're the general public and customary methods of modem society, commonest or attribute of it. therefore, whereas look for GODS has an indi­ vidualistic personality, OUR CULTURAL anguish has a social character.

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Culture is thus concerned with the unentiative or a priori reality no more than it is concerned with the entitative or a posteriori reality. Things as things cannot be thought of without unentitative powers of Being which are presupposed by the things. Moreover, not some of the things are cultural, but things as things - things in their "essentiation" or their being established on or their owing of themselves to the unentitative grounds. Man's expertise or specialization means his ability to handle a certain "line" of things.

It comes to be considered as "wholy". Wholy, rather than holy, Nature is physis or Being, a transcendental reality which breaks into the open of man's cultural world, where it founds or renders possible all things and their meanings. In the advanced phase of philosophy (in the philosophy of Plato) physis, GODLESSNESS 27 remaining unentitative, is no longer transcendental reality; it is considered unreal in itself and becomes real only by being enacted by the "spiritual" powers of ideas. To consider Nature as being matter demonstrates sheer ignorance of her.

All technological devices or creations - ultimately speaking - are not of human making: they are the outcome of the swaying and playing technological powers (a mode of Nature's sway or play) which, responded to by man, determine the place and meaning of all things and the ways and aims of men in their peripheral selves. Nature (physis) sways or playfully comes forward into the open (logos) of any culture, including cultureless or godless technology. The discovery that the technocratic world is swayed by unknown forces will set man on the ways of a search for gods.

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